प्रकृतिं पुरुषं चैव विद्ध्य् अनादी उभाव् अपि ॥
विकारांश् च गुणांश् चैव विद्धि प्रकृतिसंभवान् ॥
कार्यकारणकर्तृत्वे हेतुः प्रकृतिर् उच्यते ॥
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुर् उच्यते ॥
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान् गुणान् ॥
कारणं गुणसङ्गो ऽस्य सदसद्योनिजन्मसु ॥
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः ॥
परमात्मेति चाप्य् उक्तो देहे ऽस्मिन् पुरुषः परः ॥
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ॥
सर्वथा वर्तमानो ऽपि न स भूयो ऽभिजायते ॥
prakṛtiṃ puruṣaṃ caiva viddhy anādī ubhāv api ||
vikārāṃś ca guṇāṃś caiva viddhi prakṛtisaṃbhavān ||
kāryakāraṇakartṛtve hetuḥ prakṛtir ucyate ||
puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve hetur ucyate ||
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijān guṇān ||
kāraṇaṃ guṇasaṅgo 'sya sadasadyonijanmasu ||
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ ||
paramātmeti cāpy ukto dehe 'smin puruṣaḥ paraḥ ||
ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha ||
sarvathā vartamāno 'pi na sa bhūyo 'bhijāyate ||
"Know both prakriti and purusha as beginningless; know the modifications and the gunas as born from prakriti. In the production of effect and cause, prakriti is called the basis, and purusha is called the basis of the experiencing of happiness and suffering. For purusha, abiding in prakriti, experiences the gunas born of prakriti; his attachment to the gunas becomes the cause of his birth in good and evil wombs. But in this body there also dwells the supreme Purusha — the witness, the sanctioner, the sustainer, the experiencer, the great Lord, also called Paramatma. He who thus knows purusha, prakriti, and the gunas, however he may live, is born no more."
9551b8c4f50d · publicado 17 jul 2026, 21:02:20 UTC
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Krishna distinguishes the conditioned jiva, prakriti, and the supreme Purusha within the body. Liberating knowledge does not consist in denying the world, but in understanding who acts, who experiences, and who, as Paramatma, remains the supreme witness.